Lectures on the Religion of the Semites: First Series, the Fundamental Institutions (Classic Reprint), by W. Robertson Smith
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Lectures on the Religion of the Semites: First Series, the Fundamental Institutions (Classic Reprint), by W. Robertson Smith
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Excerpt from Lectures on the Religion of the Semites: First Series, the Fundamental InstitutionsIn April 1887 I was invited by the trustees of the Burnett Fund to deliver three courses of lectures at Aberdeen, in the three years from October 1888 to October 1891, on "The primitive religions of the Semitic peoples, viewed in relation to other ancient religions, and to the spiritual religion of the Old Testament and of Christianity." I gladly accepted this invitation; for the subject proposed had interested me for many years, and it seemed to me possible to treat it in a way that would not be uninteresting to the members of my old University, in whose hall the Burnett Lectures are delivered, and to the wider public to whom the gates of Marischal College are opened on the occasion.In years gone by, when I was called upon to defend before the courts of my Church the rights of historical research, as applied to the Old Testament, I had reason to acknowledge with gratitude the fairness and independence of judgment which my fellow-townsmen of Aberdeen brought to the discussion of questions which in most countries are held to be reserved for the learned, and to be merely disturbing to the piety of the ordinary layman; and I was glad to have the opportunity of commending to the notice of a public so impartial and so intelligent the study of a branch of comparative religion which, as I venture to think, is indispensable to the future progress of Biblical research.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Lectures on the Religion of the Semites: First Series, the Fundamental Institutions (Classic Reprint), by W. Robertson Smith- Published on: 2015-09-27
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x 1.01" w x 5.98" l, 1.47 pounds
- Binding: Paperback
- 504 pages
About the Author William Robertson Smith (1846-1894) was professor of Arabic at the University of Cambridge and editor-in-chief of "The Encyclopaedia Britannica". He was the author of "The Prophets of Israel and Their Place in History", available from Transaction.
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0 of 1 people found the following review helpful. Indispensable and Invaluable Work on the Subject..... By Carlos Romero natural cinephile My interest in history (both ancient and modern), was reason enough of why I wanted to read this book. However, what really led me to this scholarly work: I needed to learn about some other cause/explanation for all the troubles brewing in the Middle East (besides the interventionist policies of the U.S. and Co.). And in W. Robertson Smith's "Lectures on the Religion of the Semites: First Series the Fundamental Institutions" (new edition and revised throughout by the author; Adam and Charles Black, London 1894), I believe, we do arrive at some definitive confirmation to the underlying cause that's, buried in the long-forgotten past (I already had an inkling of this, but more proof of this kind was essential). This work deals with the ancient Semitic peoples (the ancestors of the Jews and Arabs, as well as the other nations in the region), and their original religious and tribal practices (Heathenism), before Judaism and, in the case of the Arabs: the much later development of Islam. From the research amassed in this book, we come to understand why the principles of Kinship, the Blood Covenant (or Sacrifice), and other "taboos", were such a deep-seated and instilled force on the Semitic clans and tribes (both pastoral and agricultural), and the probable root-cause for these peoples (Jews and Arabs), ensuing 'blood-feuds' of a vengeful nature, that display very barbaric and primordial instincts even to this day (the kinship of "blood" must still be a very active force; albeit in a subconscious form, in the Semitic mindset. The Arabs, even more than the Jews, certainly display this tendency. But even less enlightened Jews have this primitive trait. Of course, not everyone in these groups behaves this way, and I would be painting an unfair and inaccurate picture to say otherwise). Not to mention the influence these ancient Semitic rites/practices (some of a piacular type), had on early Christianity, and on the Roman Catholic Church in general (i.e.---the Sacrament of Holy Communion). Here's a small excerpt.Rules of Holiness and Taboo:Pages 153 - 154"The fact that all the Semites have rules of uncleanness as well as rules of holiness, that the boundary between the two is often vague, and that the former as well as the latter present the most startling agreement in point of detail with savage taboos, leaves no reasonable doubt as to the origin and ultimate relations of the idea of holiness. On the other hand, the fact that the Semites---or at least the northern Semites---distinguish between the holy and the unclean, marks a real advance above savagery."Mystic:Page 358"From this point of view the obscure rites described by the prophets have a vastly greater importance than has been commonly recognised; they mark the first appearance in Semitic history of the tendency to found religious societies on voluntary association and mystic initiation, instead of natural kinship and nationality. This tendency was not confined to the Hebrews, nor did it reach its chief development among them. The causes which produced a resuscitation of obsolete mysteries among the Jews were at work at the same period among all the Northern Semites; for everywhere the old national deities had shown themselves powerless to resist the gods of Assyria and Babylon. And among these nations the tendency to fall back for help on primitive superstitions was not held in check, as it was among the Hebrews, by the counter-influence of the Prophets and the Law. From this period, therefore, we may date with great probability the first rise of the mystical cults which played so large a part in the later developments of ancient paganism, and spread their influence over the whole Graeco-Roman world. Most of these cults appear to have begun among the Northern Semites, or in the parts of Asia Minor that fell under the empire of the Assyrians and Babylonians."We also learn, that among some Semitic clans, women were allowed to have more than one husband (Polyandry), before the rules and laws of Kinship (descent) were switched to favor the male (Patriarchy). And the sacrifice of "firstlings" (including first-born male children), was common practice, especially in olden times. This has a strong connection with the rites of other: savage/primitive societies.Additional Notes:page 464"Further, there is a close connection between the firstlings and the piacular holocaust; both are limited to males, and the holocaust of Samuel (1 Sam. vii 9) is a sucking lamb, while from Ex. xx. 30 we see that firstlings were offered on the eighth day (or, probably, as soon after it as was practicable; cf. Lev. xxii. 27). The consecration of first-born male children (Ex. xiii. 13, xxii. 28, xxxiv. 20) has always created a difficulty. The legal usage was to redeem the human firstlings, and in Num. iii. this redemption is further connected in a very complicated way with the consecration of the tribe of Levi. It appears, however, that in the period immediately before the exile, when sacrifices of first-born children became common, these grisly offerings were supposed to fall under the law of firstlings (Jer. vii. 31, xix. 5; Ezek. xx. 25). To conclude from this that at one time the Hebrews actually sacrificed all their first-born sons is absurd; but, on the other hand, there must have been some point of attachment in ancient custom for the belief that the deity asked for such a sacrifice. In point of fact, even in old times, when exceptional circumstances called for a human victim, it was a child, and by preference a first-born or only child, that was selected by the peoples in and around Palestine."Overall, I found this book to be an excellent and engaging read, and indispensable for everyone interested in the subject matter. I highly recommend it.I don't pretend to have the answers or the solution to the problems in the Middle East (it is my belief, that at the heart of the matter: there is a much greater spiritual principle and aspect at work here. But that will have to be reserved for another discussion), but it's highly probable that if, these people (Jews and Arabs), re-explored their ancient bond of "Kinship" and "break bread together at the table (altar)", they may come to some mutual respect and understanding, that was already superficially there. Let's hope and pray for that day!Observation:The books of the Old Testament were handed down by oral tradition from much older sources. The people of that time, were not intellectually prepared and or ready (they however, still had a faint hint of the clairvoyance of olden times), to receive these "allegories", and took them in the literal sense (this is the case even today, surprisingly enough). This would explain as to why these seemingly "pastoral" peoples (who were very akin to nature), in their primitive state of society, misinterpreted these teachings and adapted them in their degenerated form, to adhere to the "taboos" and superstitions, they already had as their belief. W. Robertson Smith's research and findings is completely from a traditional scientific/historical approach. But, this actually allows us to take this information, and compliment if not necessarily, reconcile the work and research of Spiritual Scientists like Rudolf Steiner on a comparative basis.Love and Peace,Carlos Romero
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